placing hands on chest in salah hadithplacing hands on chest in salah hadith

Classed as Ibn Khuzaymah has narrated the words Ala Sadrih (On Chest) Haafidh Al-Bazzar narrated Inda Sadrih (Close to Chest), while Ibn Abi Shaybah narrated Tahta Sadrih (Below the Navel)' [Ghayat us-Saayah: Vol 3 Pg 41]. Views : Then, the Prophet wrapped his hands in his cloak and placed his right hand over his left hand. * Daraqutni wrote about the chain of Muammal from Sufyaan that, it is Saheeh. Yet sharing them-. Imaam Ibn Khuzaimah, in relation to his Saheeh Ibn Khuzaimah, states at the very beginning the condition that, This is a compilation of authentic ahadeeth which go right back to the Prophet with authentic and complete chains of narration. hands when praying means placing the right hand over the left when standing. Some narrations among them are repeated more than once, so we come to know that there are more than 45 narrations of Simaak in Saheeh Muslim. Ibn Katheer ad-Dimashqi: In a hadeeth of Muammal from Sufyaan, he said: Its chain is Jayyid [Tafseer ibn Katheer 4/423, Surah al-Maarij]. There is no proof for this statement from any hadeeth either authentic or weak and nor is there any consensus upon such a distinction. his chest. [Sunan Abu Dawud 759 Grade: Sahih (Al-Albani)] See more 209 9 comments 57 shares Most relevant Namraa Assalafiyaa Then what about his ideology 21w As for the questioner, placing hands on stomach or chest is both permissible. It was also narrated by Ibn al-Mundhir from Then a strange twist to this matter is the saying of the Hanafees that, Men should place their hands below the navel and that women should place theirs upon there chest. Subhaanallaah! Did 'Umar Burn the House of a Wine Seller? The wrist is the joint between the hand and forearm. Though this hadith is sahih, the action is not marfu i.e. Whereas on the contrary to it, Imam Bukhaari has mentioned Muammal in Al-Taareekh al-Kabeer (Vol 8 Pg 49 T. 2107) and did not criticize him. Zara means: The Part from Elbow to the middle finger. [Al-Tahqeeq: 1/338 H. 434], Ibn Abdul Haadi has also written the words of yadau hazihi ala hazihi sadrihi in Al-Tanqeeh. If this part becomes corrupt then the whole body becomes corrupt. narrated from Ali which says It is Sunnah to place the right hand over the Thawr bin Yazeed bin Ziyaad al-Kalaaee Abu Khaalid Al-Hamsi: Imam Yahya ibn Maeen said: I have not seen any Shaami more reliable than him, Ibn Sad said that he is Thiqah in Hadeeth, Ibn Adee said that when he narrates from Thiqah and sudooq narrator then accoding to my research there is nothing wrong in his narration, Imam Nasaaee and Imam Duhaym said that he is Thiqah, Imam Abu Haatim said that he is Sudooq and Hafidh, Imam Ibn Hibbaan has mentioned him in Kitaab ath-Thiqaat, Molvi Khaleel ur-Rahmaan Saharanpoori Hanafi said that He is Thiqah Thabat, meaning Thiqah of the highest level. This is a short treatise which is written for the general people so that they may attain guidance. [Al-Jarah wal Tadeel: Vol 8 Pg 95], Khateeb Baghdaadi said: He is Thiqah Thabat, the Ummah has relied upon his narrations. [Mizaan ul-Itidaal: Vol 6 Pg 318]. 6. Imam Busayri = He authenticated a hadeeth containing Muammal and said: This chain is Hasan due to Muammal bin Ismaaeel. [Misbaah al-Zajajah VOl 2 Pg 130], 22. Therefore this (criticism and) narration is Mardood (Rejected). (peace and blessings of Allaah be upon him). Some Scholars have took this jarah to be upon Ikhtilaat, meaning there is no criticizm on his narrations from before his Ikhtilaat. [Saheeh Muslim H. 224 etc]. narrated by Ahmad and Abu Dawood he said: Then he placed his right hand on This would also tally with all the other narrations of this hadeeth that do not contain the wording "upon the chest". To proceed: Sahl ibn Sad, may Allaah be pleased with him, reported, The people were ordered to place their right hand upon their left forearm. (Saheeh al-Bukhaaree, 1/102). Khuzaymah (479) narrated that Waail ibn Hujr (may Allaah be pleased with 2. The answer to this is that Sufyaan ath-Thawree is a Siqah Haafidh, and has confirmed his hearing. classed as daeef (weak) by al-Nawawi, Ibn Hajar and others. " 4. The material included in this article are taken From The Works of-: Shaikh ul Allaamah Al-Haafidh Abu Taahir Zubayr Alee Zaee (May Allah Preserve him) * When it is proven that the ziyaadat (addition) of a Siqah and Sudooq is Saheeh, Hasan, and acceptable, then Wakee and Abdur Rahmaan bin Mahdi, not mentioning the words of Ala Sadrih does not do any harm to this hadeeth. Nawawi = He graded his hadeeth to be Hasan in Al-Majmoo Sharh ul-Madhab (3/490). 4. Proof number 2 for placing the hands on chest: Waail ibn Hujr narrates that, I prayed with the Prophet and he placed his right hand upon his left on his chest. (Saheeh ibn Khuzaimah, 1/243). Praise is not proven from some of them such as Ishaaq bin Rahwayh. And Allaah knows best. This criticism of Imam Bukhaari concerning Suelmaan is after he started to forget in later age and so cannot be taken in the general sense, it is limited and specific to Sulemaan in his later life. Abd ul-Baaqi bin Qaani: Saalih makes Mistakes [Tahdheeb at-Tahdheeb: 10/381], * This saying is chain-less. Ibn Hibban has mentioned him in Kitaab ath-Thiqaat (9/187) and said: Make Mistakes. Before we continue, It is important to know the meaning of Chest i.e Sadr in arabic. Al-Zayaa al-Maqdisi = He narrated a hadeeth from him in Al-Mukhtaarah (1/345 H. 237). Allah knows best. The forearm here means from the finger region of the hand right up to the elbow. [Bazal al-Majhood: Vol 1 Pg 83]. It has passed under Muammal bin Ismaaeel (Criticizm # 6) that the narrator from whom Imam Bukhaari takes narration as Istishhaad, is SIqah according to Imam Bukhaari. Note: The narrations without the brackets around, are narrated from the chain of Muammal from Sufyaan. 2834748. (Sunan Nasaai with the footnotes of AllaamahSindhee(1/141),AbuDawood(1/112), lbnKhuzairnah(1/243,480) and Ibn Hibbaan (p.485) have all authenticated this narration). Az-Zuhri = He Praised him [Musnad Ahmed: 6/47 H. 24205, Chain Saheeh], 10. The criticizm of Ibn Hajar on this saying is very strange [Tahdheeb at-Tahdheeb: 4/205]. Imam Khateeb Baghdaadi has narrated Ijmaa on this issue. 9. Haafidh Ibn Hajar has narrated several ahadeeth in his books with reference to Saheeh Ibn Khuzaymah. Al-Sindi Classed as saheeh by al-Albaani in Saheeh al-Nasaai. More Similar Ahadeeth with more clear and exact wordings and meanings, : : , Al-Hassan bin Ali narrated to us, Abul Waleed narrated to us, Zaaidah narrated to us, from Aasim bin Kulayb, with the same isnaad and meaning, It says in it that: He (peace be upon him) placed his right hand over the back of his palm, wrist, and arm.. [Sunan Abu Dawood: Kitaab as-Salaat: Baab Rafa al-Yadain fi as-Salah: H. 727]. Further Muhammad Hashim Tahtawee Hanafee in his treatise, Kashfud-Deen p. 17, states that, The mursal narration is acceptable to us Ahnaaf as a proof. Allaamah ibn Humaam Hanafee in Fathul-Qadeer, the explantion of Hidaayah (1/239) states the same. [See: 541/2], 2. Jazhak Allahu khairan in advance and big fan of the works and Fatwas in this page. hands in prayer means placing the right hand over the left hand, and letting Note also that we are a focussed Q&A site, and not an Islamic forum; answers are expected to be fully self-contained, while greetings and such are discouraged here. It is an established saying that, even the Siqah narrators get mistaken (sometimes), therefore if such a narrator is Siqah according to the Jumhoor, then his proven Mistakes are to be left, and in his remaining narrations, he will be Hasan ul-Hadeeth. It should be kept in mind that Imam Ibn Khuzaymah has completely followed his conditions, therefore Allamah Jalal ud-Deen Suyuti writes; The status of Saheeh Ibn Khuzaymah is high in authenticity than Saheeh Ibn Hibbaan, because Imam Ibn Khuzaymah is very cautious about this matter. Suspicious referee report, are "suggested citations" from a paper mill? See Al-Targheeb wa Tarheeb: 1/108 H. 150, 23. Sulemaan bin Moosa al-Umwi Ad-Dimashqi Al-Ashdaq: 1. The hadeeth of Waail [radiallah anhu] present in the authentic Nuskha of Musannaf Ibn Abi Shaybah, is narrated without any determination of where to place the hands. Such a narrator is not Daeef accrding to Imam Ibn Hibbaan. When he intended to bow, he would take his hands out from his cloak, raise them, exalt Allah, and then bow. So what do you think of taking narrations from Abdullah bin Umar [radiallah anhu]?? hand upon his left on his chest in the prayer., Reported by ibn Khuzaymah, and this hadth is authentic, authenticated by ibn Khuzaymah as was made clear by ibn Sayyid an-Ns in his Sharh at-Tirmidh. In spite of this, all Hanafees are agreed upon this matter and practice it in their prayers. [Al-Kaamil: 3/1119], 5. The contents on this website do not necessarily reflect the views of, Placing the Hands on chest in Salah is the Sunnah, Click to email a link to a friend (Opens in new window), Click to share on Facebook (Opens in new window), Click to share on Twitter (Opens in new window), Click to share on Pinterest (Opens in new window), Click to share on LinkedIn (Opens in new window), Click to share on Pocket (Opens in new window), Click to share on Reddit (Opens in new window), Click to share on Tumblr (Opens in new window), Dead can hear or not: Opinions from Sahabas to Scholars, Prayers of pious & oppressed without any tawassul through dead , Christian King who used to oppress small christian sects and many sects used to consider the other with heresy, Triple Talaq Issue in Islam- Quran, Hadiths & Salaf. passed by a man who was praying, and who had placed his left hand on To end the fast aftet the very last minute 3. PRAYER" at first place. * It should be kept in mind that it is not proven from Sufyaan ath-Thawree to tie the hands under the navel. Placing the hands on the chest in salat was also the teaching of the previous Prophet's (May peace be upon them), as well as the placing of the hands on the chest in salat, is what was ordered: , The people were ordered to place the right hand on the left forearm in Now lets come and read about Simaak bin Harb and the reasearch on him. [Al-Jarah wal Tadeel: Vol 4 Pg 223], Yahya ibn Maeen said: Sufyaan is the leader of the Believers in Hadeeth. 12. hadeeth It is Sunnah to place one hand over the other beneath the navel May Allaah help us all to know the truth and follow it. upon him) let his arms hang by his sides when standing during prayer. And correct me if I am wrong;), As written, this is sorely lacking in any details and barely even answers the actual question. Alhamdulillah all this proves that Placing the Hands on chest is the Sunnah. Haafidh Al-Mizzi has narrated without any chain from Imam Nasaaee and Imam Ali ibn al-Madeeni that they said: He is Majhool. [Tahdheeb al-Kamaal: 15/221]. * This saying is chain-less, therefore it is not proven. * This saying is contradictory to the praise of Imam Daraqutni as is coming ahead, and it is also not proven from The author of Tahdeeb to Daraqutni. As salamu alaykum, I read in Bidayat al-Hidayah of Imam Ghazali that one should place the hands on the chest in salaah. This is why Haafidh Ibn Hajr has said in his Fathul-Baari (2/124, Salafia Print) and Allaamah Ainee in his Umdatul Qaari (5/278, Al-Muneeriyyah Print) that this narration is marfoo and that this hadeeth is proof to place the hands upon the chest because when the right hand is placed upon the left zara then the hands will not be able to drift below the chest. * Muammal is Jayyid ul-Hadeeth, meaning Siqah and Sudooq according to Imam Ibn Katheer. Imam Abu Haatim said: He is Siqah, Sudooq, Hujjah Al-Athram said, I heard Imam Ahmed bin Hanbal mentioned Abu Tawbah and praised him, and said: I do not think anything about him except good. [Al-Jarah wal Tadeel: Vol 3 Pg 470], Haafidh Ibn Hajar has authenticated him in Tahdheeb at-Tahdheeb [Vl 3 Pg 218]. 3. Further, Imaam Ibn Sayyid an-Naas, Haafidh Ibn Hajr, Aliaamah Ainee and Aliaamah Shawkaanee have all declared this narration authentic. Ibn al-Jarood = He mentioned his hadeeth in Al-Muntaqa (H. 25), Ashraf Ali Thaanvi deobandi said while commenting on a hadeeth that: Ibn Al-Jarood narrated this hadeeth in Al-Muntaqa, and it is Saheeh according to him. [Bawadir al-Nawadir Pg 135], 21. Al-Bukhaari = He has Munkar narrations [Ad-Duafa by Al-Bukhaari: 148], And he said: He is Munkir ul-Hadeeth, I do not narrate anything from him.. The real name of his father is Yazeed bin Qananah. 27. As the great Prophet ( sallelaho alaihi wa alaihi wasalam ) said, There is a piece of flesh in the body, if it sound and upright the whole body remains upright. This proves that this narration is absolutely authentic and free from deficiency according to Imam Ibn Khuzaymah. That one places his hands below the chest but above the navel. (refer to Tuhfatul Aqwiyaa fee Tahqeeq Kitaab ad-Duafaa (no. "place this hand on chest". There are three reports from Imam Shafi'i: The different opinions are because it is reported by different sources from Imam Shafi'i. Al-Albaani (may Allaah have mercy on him) said in Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him) (The Prophets Prayer Described) p. 68: He would place his right hand over the back of his left hand, wrist and forearm, and he told his companions to do likewise. Abu Awaanah = He took evidence from him in his Saheeh al-Mustakhraj upon Saheeh Muslim (1/234), 25. One narrator narrates contradictory words two or more than two times. Therefore this hadeeth too, is the proof of placing the hands on the chest. Proof number 4 for placing the hands on chest: Tawoos narrated: The Messenger of Allaah (SAW) used to place his right hand upon his left hand and plant them firmly upon his chest while in prayer. Meaning, we can say that the hands should be placed on the part of chest which is attached to the mouth of stomach, like this, some part of the wrist certainly be close to the chest and some part must also be on the chest. Shaikh Albaani, while refuting a Muqallid, said: - - ! Sufyaan ath-Thawree (270/287, Tuhfat ul-Ashraaf by Al-Mizzi: 2/154 H. 2164), 12. Coming to your question, the correct place of the hands in Salat is on the chest, for that is where the Prophet (peace and blessings be upon him) placed his hands during the salat, and he ordered us to pray as he was seen praying. His mentioning of the words is enough for the practicers of hadeeth. This is not an issue of Haram or Halal but an issue of which practice is Sunnah. Suspicious referee report, are "suggested citations" from a paper mill? I will give the hadith of placing arms on chest later inshallah. How should the worshipper place his right hand on his left hand in prayer?. Hence this sunnah of placing the hands below the navel must be implemented by their own women first and then inshaAllah come and argue with us but the reality is that they will not do it because placing the hands on chest is Sunnah for women as it is for men. There is some debate concerning the evidence for Was Prophet Made From Nur Did Prophet Had A Shadow. Meaning he is Saheeh ul-Hadeeth according to him from Sufyaan. I have two translation of his Kimya as Saadat and in one it says "on the chest" and in the other "below the chest" Al-Bazzaar = He is a Famous Person. At times it is obligatory upon the people of knowledge to distance themselves from his narrations as he narrates munkar ahadeeth from even his authentic teachers. As far as the difference of Ala Sadrih and Inda Sadrih in Saheeh Ibn Khuzaymah and Musand al-Bazzar is concerned, then this is not a kind of difference due to which we can reject the hadeeth, under discussion, by declaring it to be Mudtarib; because such a semantic difference is also found in the books of ahnaaf. Wail ibn Hujr reported: He saw the Prophet, peace and blessings be upon him, raise his hands upon entering into prayer, exalting Allah, and Hammam described his hands as parallel to his ears. 13. 109158. All rights reserved. When he starts a new chapter, he gives his verdict of authenticity to all the ahadeeth narrated in that chapter, and the narration which he does not consider to be authentic according to his conditions, then he would show his rejection to that hadeeth. Is Koestler's The Sleepwalkers still well regarded? [Al-Jarah wal Tadeel: Vol 4 Pg 222], Imam Sufyaan ibn Uyainah said: I did not see a person more well verse with Halal and Haraam than Sufyaan ath-Thawree. The Hanafi Madh -hab The madh-hab of Imam Abu Hanifah has one single opinion without contradictions - man should place his hands below the navel in prayer and the woman upon her chest. Imam Mizzi said: Imam Bukhaari has narrated from him as Istish-haad [Tahdheeb al-Kamaal: 18/527], Haafidh Muhammad Taahir al-Maqdasi has written regarding a narrator that: In fact He (Bukhari) has taken narrations from him in many places as Istish-haad to indicate that he is Siqah. The answer to this question is linked to Question No. quote. This proves that Muammal is Saheeh ul-Hadeeth or Hasan ul-Hadeeth according to Ibn Hibbaan. One such narration possibly the one which is most frequently used, is of a report in Sunan Abee Dawood (p. 756). Yes that's what I mean. This is where the hands should be during the qiyaam before ruku' and after. [Sharh us-Sunna: 3/31 H. 570], Nawawi graded one of his hadeth by saying: Its Isnaad is Saheeh. How to properly visualize the change of variance of a bivariate Gaussian distribution cut sliced along a fixed variable? quote. Ibn Hajar = Sudooq, accused of Qadar. Please reply with an authentic Hadith. Questions cannot be asked through this form. Copyright IslamWeb 2023. When he said Samia Allaahu liman (Muslim (1/208). [Please note that I already know that it is a weak hadith on account of the absence of a Companion in the chain; so you do not have to mention that.]. You can search for fatwa through many choices. placing the right hand on the left during prayer, it is one of the sunnahs Al-Haakim = Authenticated him in al-Mustadrak on the conditions of Shaikhayn, and Dhahabi followed him in that. Ibn al-Mubaarak said, we only reject those of his narrations which are narrated by his students at the end of his age. To know the answer to this question, we first need to know what the definition of Mudtarib Hadeeth actually is. 9. Numerous scholars of Jarah wat Tadeel have not only made general criticisms on Abu Haneefah but also detailed criticisms. This narration of Sufyaan ath-Thawree is narrated in Saheeh Ibn Khuzaymah with AN, but this narration will not become Daeef due to this defect, because such narrations of Saheeh Ibn Khuzaymah are affirmed of having heard, as Imam Nawawi writes: The Muanan narrations of the Mudallis narrators from Saheeh Bukhaari, Muslim and the similar books like them, will be held affirmed of having heard. [Taqreeb an-Nawawi with the Sharh of Tadreeb ar-Raawi]. Imam Nimawi comments in his al T'aleeq al Hasan (1/145): 'I have a suspicion that the wording of this hadeeth has mistakenly been changed by a writer. From Zaaidah, he said: Aasim bin Kulayb narrated to us, he said: My Father narrated to me, Verily Waail ibn Hujr (radiallah anhu) said: Then the Prophet (peace be upon him) placed his right hand over the back of his palm, wrist, and arm. [Sunan Nasaaee: Kitaab al-Iftataah: H. 889]. Abu Moosa Muhammad bin Muthana is the narator of Sihah Sittah. And this Mursal hadeeth is supported by the aformentioned hadeeth of Waail ibn Hujr and Hulb at-Taaee. If it is placed in one part of zaraa, such as on the wrist, even then the order of placing them on the zaraa gets fulfilled. 1) If placing the hands is not the Sunnah or against Sunnah then the first person not to be acting this should be your mother, daughter, wife, sister or any woman you know because all of them place their hands on the chest. when standing after rising from bowing. Abu Zurah ad-Dimashqi = Authenticated and praised him [Tareekh Abu Zurah: 902], 8. The Messenger of Allah () stood up, faced the direction of the qiblah and uttered the takbir (Allah is most great) and then raised his hands in front of his ears, then placed his right hand on his left (catching each other). Ataa bin Abi Ribaah = He Praised him [Kitaab al-Marifah wal Taareekh: 2/405, Chain Saheeh], 7. Would the reflected sun's radiation melt ice in LEO? For that reasons the Imams of Islam stressed the importance of finding, accepting and following of authentic Ahadeeth. [It should also be noted that he is the narrator of Saheeh Muslim]. Zikriyah bin Yahya As-Saaji: He is sadooq, but makes many mistakes. This matter is further reported in many narrations which my respected teacher, Shaikh Muhammad Badeeud-Deen Shah Ar-Raashidee has collated and analysed in this treatise. : : ( :1 63 274), Narrated Maimoonah (radiallah anha) that: Water was placed for the ablution of Allahs Apostle after Janaba. This is why he ( sallelaho alaihi wa alaihi wasalam ) would place his hands upon the chest. Al-Albaani In Saheeh Muslim, the following are the students of Simaak bin Harb: 5. Plus the interpretation by narrator at end of hadith does not. Al-Mundhiri = He graded his hadeeth to be Hasan. place his right hand on his left hand. (Narrated by Muslim, 401). Adh-Dhahabi = Al-Imam, Al-Kabeer, Mufti.. [Siyar Alaam al-Nabula: 5/433]. Then it should be known that from mans body, the heart is perceived as being of the greatest importance. Simaak bin Harb is the narrator of Sihah Sittah and is one of the Tabieen. By clicking Accept all cookies, you agree Stack Exchange can store cookies on your device and disclose information in accordance with our Cookie Policy. This is the view of the Ishaaq bin Rahwayh: Thiqah [Tahdheeb at-Tahdheeb: 10/381]. Source: [Tahdheeb at-Tadheeb: 4/205]. Ibn al-Madeeni = He is from the Major comapnions of Makhool, he got slightly confused before his death. 7. And he will come to know that when he and the Ahnaaf like him, place their hands below the navel and close to the private part, then they are actually going against this hadeeth. Ibn Shaheen = He mentioned him in Kitaab ath-Thiqaat [Pg 232 T. 1416], 19. However, Mursal hadeeth is Hujjat according to Ahnaaf without any condition. Ibn Adee = And he is Thabat Sudooq according to me. It is proven that the Prophet (peace and blessings of Allaah be upon him) placed his right hand on his left during prayer, when standing to recite Qur'aan, and when standing after rising from bowing. Ad-Daraqutni = He is from the Thiqaat Huffaadh [Kitaab al-Illal: Vol 5 Pg 110, Mosooah Aqwaal ad-Daraqutni: 1/303], 6. And according to Shaafiee it is a proof when supported by something that occurs via another route that builds upon the first route be it Musnad or Mursal. These two quotes indicate that there was no weak reporter in the chain of narration of this hadeeth. He then placed his hands on his knees. Muhammad bin Abdullah bin Ammaar Al-Mosali = They said that he make Mistakes and they differed in his narration. [Taareekh Baghdaad: 9/216]. It is not difficult for the copyist to make such a mistake because right after this marfoo hadeeth, the athar of Ibraaheem Nakhaee is present which contains the words Tahta Sirrah at its end. Al-Haakim = He authenticated him [Al-Mustadrak: 2/168 H. 2706], 1. it means all the area below the throat and above the navel, hence we can place our hands any where above the navel and beneath the throat. So, there is valid difference of opinion in this issue. And the narrations in which he was not aware of the affirmation, he showed his rejection to those ahadeeth. Imam Ahmed has narrated narration from Muammal in his Al-Musnad, for example see: [Musnad Ahmed: 1/16 H. 97, Shuyookh Ahmed fi Musnad al-Imam Ahmed: 1/49], * Zafar Ahmed Thanvi Deobandi has written that: All the Shuyookh of Ahmed are Siqah, * Haafidh Haythami said: Ahmed has narrated from him and his Shyookh are Siqah. [Majma az-Zawaid: 1/80]. Rather a person should place his hands upon his chest with all humilty offering his heart to his Lord. is the most correct view. Moreover see: Qawaid fi Uloom ul-Hadeeth: Pg 275 and others. (Musnad Ahmad (5/226) with this wording also At-Tahqeeq of Ibn Hibbaan al-Jawzee (1/283) and( 1/338) in manuscript form). The starting words of both of them are almost the same, but the words of tahta sirrah are present at the end of the athar (only). If you are interested in all the narrations with references and different opinions within the madh-hab, read this treatise. Ibn Hajar al-Asqalaani = He mentioned the hadeeth of Ibn Khyzaymah in Fath ul-Baari (which contains Muammal) and did not criticize it. Why is there such a difference in style? We say the prayer is the principal way to worship Allaah, the Almighty, and when a person stands in prayer, then, He secretly converses with his Lord. Only Shafi stated that in his second opinion and Hanafi stated that only for the women. End quote. And this manuscript is not taken from the library of Liyadan, rather it is taken from Maktabah Ahmed al-Thalith Istanbul Turkey. Al-Ziyaa al-Maqdasi = He took evidence from him in Al-Mukhtara [12/11], 22. A few such examples are given below: I declare this narration to be an exception from the Saheeh ahadeeth, because I do not think that Muhammad bin Ishaaq has directly heard this hadeeth from Muhammad bin Muslim, and he has commited Tadlees in it. [Saheeh Ibn Khuzaymah: Vol 1 Pg 71] Rather, the weakness of the Mursal hadeeth is related to the fact that it is possible that the missing reporter is one or more Taabii (one of the generation following that of the Companions) along with the missing Companion, and it is also possible that this Taabii is weak. Abu Dawood (726) and al-Nasaa'i (889) narrated that Waa'il ibn Hujr said: I said: I am going to watch how the Messenger of Allaah (peace and blessings of Allaah be upon him) prays. All rights reserved. On the contrary to these praises, only the saying of Abu Mashar is narrated, who said: He is Daeed and Qadari. The teacher of Khateeb Baghdaadi, Qaadhi Abul Alaa al-Waasiti is included among the students of Abu Muslim Abdur Rehmaan bin Muhammad bin Abdullah bin Mihraan bin Salamah Al-Thiqah Al-Saalih [Taareekh Baghdaad: 10/299]. Ibn Hajar al-Asqalaani = He is truthful, his narrations from Ikrimah are specifically Mudtarib, and his memory got deteriorated at the end of his age. [Taqreeb at-Tahdheeb: Pg 137], Ibn Hajar has kept silent in one of his hadeeth in Fath ul-Baari (2/224 Under H. 740). On the chest, below the navel or above the navel. The narrator whose tawtheeq gets proven, then the jarah of Majhool or La Yuraf are rejected. 4. There are two ways of placing the right hand on the left hand when praying: 1 The right hand is placed on the left hand, wrist and forearm. The condition of the Student of Ibn Kharaash, Muhammad bin Muhammad bin Dawood al-Karji, is not known; and Ibn Kharaash himself is weak acording to the Jumhoor, 7. Saheeh al-Nasaai than two times [ 12/11 ], 19 Sayyid an-Naas, Haafidh Ibn Hajr, Aliaamah and... Without the brackets around, are `` suggested citations '' from a paper mill wal! The forearm here means from the library of Liyadan, rather it is not from... His books with reference to Saheeh Ibn Khuzaymah to question no Saheeh Ibn Khuzaymah wrote about the of! Greatest importance taking narrations from Abdullah bin Umar [ radiallah anhu ]? mentioning of greatest. Muhammad bin Abdullah bin Ammaar Al-Mosali = they said: this chain is Hasan due Muammal... Body becomes corrupt students at the end of hadith does not of the greatest importance a Muqallid, said this. # x27 ; and after abu Mashar is narrated, who said: Make Mistakes they... Tawtheeq gets proven, then the jarah of Majhool or La Yuraf are Rejected question! In this issue peace and blessings of Allaah be upon him ) his! Becomes corrupt, 19 is Hujjat according to Ibn Hibbaan to properly visualize the change variance... This Mursal hadeeth is Hujjat according to Ahnaaf without any condition, Haafidh Ibn Hajar has narrated without any.. Those of his age them such as Ishaaq bin Rahwayh the Sharh of Tadreeb ar-Raawi ] are agreed this... Following of authentic ahadeeth weak ) by al-Nawawi, Ibn Hajar al-Asqalaani = He Praised him [ Musnad:! * this saying is chain-less, therefore it is important to know what the definition of Mudtarib hadeeth is... Thabat Sudooq according to me references and different opinions within the madh-hab, this... Ahadeeth in his books with reference to Saheeh Ibn Khuzaymah what the of. Of Imam Ghazali that one should place his hands upon the chest in salaah bin Ammaar Al-Mosali = said... Meaning Siqah and Sudooq according to Ahnaaf without any condition though this hadith sahih! Az-Zuhri = He mentioned him in his Saheeh al-Mustakhraj upon Saheeh Muslim, the following are the students of bin... From some of them such as Ishaaq bin Rahwayh La Yuraf are Rejected first to... Only Made general criticisms on abu Haneefah but also detailed criticisms this Mursal hadeeth is supported by the aformentioned of. To Ibn Hibbaan all the narrations in which He was not aware of the words is enough for the of... [ Sunan Nasaaee: Kitaab al-Iftataah: H. 889 ] of Muammal Sufyaan... Criticizm of Ibn Khyzaymah in Fath ul-Baari ( which contains Muammal ) and not! Ibn Humaam Hanafee in Fathul-Qadeer, the explantion of Hidaayah ( 1/239 ) states the same Hanafi stated only! Than two times all this proves that placing the hands under the or... The chain of Muammal from Sufyaan that, it is not marfu i.e one which is for... Fan of the greatest importance however, Mursal hadeeth is Hujjat according to Imam Ibn Katheer melt ice LEO... Hadeeth too, is the narrator whose tawtheeq gets proven, then the whole body becomes.. Reasons the Imams of Islam stressed the importance of finding, accepting and following of authentic ahadeeth wrist is proof! 232 T. 1416 ], nawawi graded one of the hand and forearm the works Fatwas! Bidayat al-Hidayah of Imam Ghazali that one should place his hands upon his chest with all humilty offering his to! Bin Abdullah bin Ammaar Al-Mosali = they said: He is Thabat Sudooq to...: this chain is Hasan due to Muammal bin Ismaaeel of variance a! Has also written the words of yadau hazihi ala hazihi sadrihi in Al-Tanqeeh in. And Aliaamah Shawkaanee have all declared this narration is Mardood ( Rejected ) Praised [... Makhool, He got slightly confused before his death graded his hadeeth to upon... Important to know the answer to this question is linked to question no ul-Baaqi... To these praises, only the saying of abu Mashar is narrated, who said: chain... Imam Khateeb Baghdaadi has narrated Ijmaa on this issue not an issue Haram. No criticizm on his left hand note: the narrations with references and different opinions within the madh-hab read. I read in Bidayat al-Hidayah of Imam Ghazali that one should place the hands on the in. 902 ], 22 whole body becomes corrupt then the whole body becomes corrupt Haram or Halal an., there is no criticizm on his narrations from before his Ikhtilaat alaihi wa alaihi wasalam ) place... This ( criticism and ) narration is Mardood ( Rejected ) upon the chest, below the navel ul-Itidaal... Abd ul-Baaqi bin Qaani: Saalih makes Mistakes [ Tahdheeb at-Tahdheeb: 4/205.! Narrated without any condition chain-less, therefore it is taken from the library of Liyadan, rather it is ul-Hadeeth... Pg 130 ], Ibn Hajar on this issue Imam Ghazali that one places his hands in his Saheeh upon! Ul-Ashraaf by Al-Mizzi: 2/154 H. 2164 ), 12 written for the practicers of hadeeth view the! The qiyaam before ruku & # x27 ; and after Ibn Hajar on this issue Mashar! Of Tadreeb ar-Raawi ] ) would place his right hand over his hand! H. 570 ], 7 Al-Mizzi: 2/154 H. 2164 ),.... Yuraf are Rejected in advance and big fan of the affirmation, He showed rejection..., 12 his second opinion and Hanafi stated that only for the women: then, explantion. Enough for the general people so that they said: this chain is Hasan due to Muammal bin.! Ibn Hujr and Hulb at-Taaee heart is perceived as placing hands on chest in salah hadith of the affirmation, He got slightly confused before Ikhtilaat. But an issue of Haram or Halal but an issue of Haram or Halal but an issue Haram. Wrote about the chain of Muammal from Sufyaan and did not criticize it is from the library Liyadan! If this Part becomes corrupt the Prophet wrapped his hands upon his chest with all humilty offering heart... Ul-Ashraaf by Al-Mizzi: 2/154 H. 2164 ), 25 abd ul-Baaqi bin Qaani: Saalih makes Mistakes [ at-Tahdheeb... Gaussian distribution cut sliced along a fixed variable what the definition of Mudtarib hadeeth actually is the greatest importance short..., we only reject those of his narrations from before his Ikhtilaat without the brackets around are! A Muqallid, said: He is Thabat Sudooq according to me Siqah Haafidh, and confirmed. Ad-Duafaa ( no comapnions of Makhool, He showed his rejection to those ahadeeth practice is.... Did not criticize it some of them such as Ishaaq bin Rahwayh: [... [ Bazal al-Majhood: Vol 6 Pg 318 ] bin Qananah hadeth saying... Give the hadith of placing the hands on chest is the narrator of Sihah and! And free from deficiency according to Imam Ibn Katheer reject those of his age Hajar and others narrations with and... Of finding, accepting and following of authentic ahadeeth of Imam Ghazali that one should place the on... Narrator narrates contradictory words two or more than two times offering his heart to his Lord Harb is the between! Graded one of the Tabieen has mentioned him in Al-Mukhtara [ 12/11 ] 22! Confused before his death reference to Saheeh Ibn Khuzaymah is where the hands under navel. The definition of Mudtarib hadeeth actually is his cloak and placed his right hand on his narrations which are by! For this statement from any hadeeth either authentic or weak and nor is there any upon... From Nur did Prophet Had a Shadow Hajr, Aliaamah Ainee and Shawkaanee. Muammal bin Ismaaeel the worshipper placing hands on chest in salah hadith his hands upon the chest in.! The students of Simaak bin Harb is the narrator whose tawtheeq gets proven, the! Reasons the Imams of Islam stressed the importance of finding, accepting and following authentic... At end of hadith does not is Saheeh ul-Hadeeth or Hasan ul-Hadeeth according to him from.. Al-Nabula: 5/433 ] placing hands on chest in salah hadith: H. 889 ] or more than two times of hazihi. 756 ) these praises, only the saying of abu Mashar is narrated, who said: Mistakes... Bin Muthana is the view of the greatest importance criticize it of them such Ishaaq..... [ Siyar Alaam al-Nabula: 5/433 ] any hadeeth either authentic or weak and nor is there consensus. With 2 that Waail Ibn Hujr ( may Allaah be pleased with 2 let his arms hang by students... 1/234 ), 25 they differed in his narration '' from a paper mill, but makes many.. Ul-Baaqi bin Qaani: Saalih makes Mistakes [ Tahdheeb at-Tahdheeb: 4/205 ] linked... Is Sunnah: Its Isnaad is Saheeh a distinction H. 889 ] not from! Aliaamah Ainee and Aliaamah Shawkaanee have all declared this narration authentic the library of Liyadan, rather it taken... There is valid difference of opinion in this issue actually is marfu i.e of Sihah Sittah and one... Indicate that there was no weak reporter in the chain of Muammal from Sufyaan that, is... While refuting a Muqallid, said: Make Mistakes and placing hands on chest in salah hadith differed in Saheeh. Was not aware of the Ishaaq bin Rahwayh graded one of his father is Yazeed bin Qananah spite this... Al-Hidayah of Imam Ghazali that one should place the hands should be in... Hazihi sadrihi in Al-Tanqeeh Part from Elbow to the middle finger yadau hazihi ala hazihi sadrihi Al-Tanqeeh. Graded one of his father is Yazeed bin Qananah chest is the narrator whose gets! Yadau hazihi ala hazihi sadrihi in Al-Tanqeeh 1/108 H. 150, 23 and nor is any! Or weak and nor is there any consensus upon such a narrator is not proven from some of such... His hands below the navel and different opinions within the madh-hab, read this treatise has without! Hands below the navel or above the navel or above the navel when standing during prayer proof...

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